The words in the title are from one of the stichera at the Beatitudes chanted on Holy Thursday evening (Triodion, 589). Similar references to “arrogant Israel, people guilty of blood,” “bloodthirsty people, jealous and vengeful,” and “the perverse and crooked people of the Hebrews” occur in the unabbreviated English translation of the Lamentations service printed in the Lenten Triodion.

It is true that this kind of language appears less strident when considered within the context of Byzantine rhetoric; it is also true that the pattern is set by the prophetic literature of the Hebrew Bible (e.g., Micah 6:1-5; Amos 2:9-12); and it is, yet again, true that we must also take into consideration the larger context of the Church’s growth from a charismatic, egalitarian, theologically innovative, and administratively schismatic group within first-century Judaism into the increasingly Gentile reality of the second century. Indeed, during the early decades of the Christian movement, the context for the vitriolic anti-Judaism found in the Hebrew Bible, in some apocalyptic writings of the Second Temple era, and in the New Testament (e.g., “brood of vipers,” “synagogue of Satan,” “enemies of God,” “sons of the devil”) shifted gradually from harsh intra-Jewish polemics to polemics between the overwhelmingly Gentile Church and “the Jews.” All good and true—but today these invectives are deeply disturbing, and we know that rhetoric of this kind has at times been part of the explosive mix that led to violence against Jews. Continue Reading…

The words in the title are from one of the stichera at the Beatitudes chanted on Holy Thursday evening (Triodion, 589). Similar references to “arrogant Israel, people guilty of blood,” “bloodthirsty people, jealous and vengeful,” and “the perverse and crooked people of the Hebrews” occur in the unabbreviated English translation of the Lamentations service printed in the Lenten Triodion.

It is true that this kind of language appears less strident when considered within the context of Byzantine rhetoric; it is also true that the pattern is set by the prophetic literature of the Hebrew Bible (e.g., Micah 6:1-5; Amos 2:9-12); and it is, yet again, true that we must also take into consideration the larger context of the Church’s growth from a charismatic, egalitarian, theologically innovative, and administratively schismatic group within first-century Judaism into the increasingly Gentile reality of the second century. Indeed, during the early decades of the Christian movement, the context for the vitriolic anti-Judaism found in the Hebrew Bible, in some apocalyptic writings of the Second Temple era, and in the New Testament (e.g., “brood of vipers,” “synagogue of Satan,” “enemies of God,” “sons of the devil”) shifted gradually from harsh intra-Jewish polemics to polemics between the overwhelmingly Gentile Church and “the Jews.” All good and true—but today these invectives are deeply disturbing, and we know that rhetoric of this kind has at times been part of the explosive mix that led to violence against Jews. Continue Reading…